preached the necessity of distinguishing between right and wrong per se, and right and wrong as defined by custom. This was the doctrine which Mary heard most frequently discussed, and it was but the embodiment of the motives which had invariably governed her actions from the time she had urged her sister to leave her husband. She had never, even in her most religious days, been orthodox in her beliefs, nor conservative in her conduct.
Her first public profession of her political and social faith was her answer to Burke's Reflections on the French Revolution, which had summoned all the liberals and reformers in England to arms. Many came forward boldly and refuted his arguments in print. Mary was among the foremost, her pamphlet in reply to his being the first published. Later authorities have given precedence to Dr. Priestley's, but this fact is asserted by Godwin in his Memoirs, and he would hardly have made the statement at a time when there were many living to deny it, had it not been true. Naturally, these answers were received with abuse and sneers by the Tories. Burke denounced his female opponents as "viragoes and English poissardes"; and Horace Walpole wrote of them as "Amazonian allies," who "spit their rage at eighteen-pence a head, and will return to Fleet-ditch, more fortunate in being forgotten than their predecessors, immortalized in the 'Dunciad.'" Peter Burke, in his Life of Burke, says that the replies made by Dr. Price, Mrs. Macaulay, and Mary Wollstonecraft were merely attempts and nothing more. Yet all three were writers of too much force to be ignored. They were thrown into the shade because Paine's Rights of Man, written for the same purpose,
